The major part of his writings have been preserved and have had a considerable influence upon the development of Sufism. This applies particularly to his best known, although not his most extensive work, called Sirât al-awliyâ', which may be translated 'The Lives (or The Road) of the Friends of God (or the Saints)'. Up to now it has been known under the title, Khatm al-awliya'', which means 'The Seal of the Friends of God (or the Saints)'. It was first edited by Othman Yahya, who is now preparing a new edition of the Futûhât al-makkiyya of Ibn al-'Arabî. Since a number of new manuscripts have been discovered, I have undertaken a new edition which will hopefully appear this year.

On this book, or rather on a part of it, Ibn al-'Arabî wrote two commentaries. One is a short version in a separate treatise; a second, more extensive one, forms part of the second volume of the Futuhdt al-makkiyya. Without attempting a close analysis of these commentaries, I would merely like to point out that Tirmidhi's text was a source of inspiration for Ibn al-'Arabî, who took it as a basis for developing his own ideas. But my subject here is not the influence of Tirmidhi upon Ibn al-'Arabî, but Tirmidhi himself.

I would like to begin with an explanation of the Arabic terms for 'friend of God' or 'saint' and 'friendship of God' or 'sainthood'. The Arabic words for saint and sainthood are walî (pl. awliyâ') and wilâya respectively. They are both derived from the root waliya, the meaning of which is 'to be close to'. To be close to someone means to be his friend, and by being the friend of a powerful person one can acquire a certain power oneself; power may thus be delegated. In Arabic wilâya / walâya is both the act of delegation and that which is delegated. Thus we can say that the word walî or walî Allah descibes a person who has an especially close and privileged relationship with God, and this relationship is called wilâya. How does one achieve this privileged relationship with God, and in what way does it manifest itself, once it has been acquired?

Hakîm Tirmidhî explains this by way of some definitions at the beginning of Sirât al-awliyâ'. He makes a major distinction between two kinds of friends of God. One kind he calls walî Allâh, and the other walî haqq Allâh. While the term walî Allâh presents no particular difficulty - it means simply friend of God - the translation of walî haqq Allâh is more complicated. The complication arises from the exact definition of the term haqq. Haqq means 'right', 'true', 'Truth'. Frequently the term is used of God, who is the Absolute Truth. By the same token, haqq means 'right' in two senses. First, it is the right or the due that someone possesses and which he may claim; so God's claim upon man. Secondly, it is the due that one owes, such as the due that man owes God; this may be called an obligation. Therefore walî haqq Allâh is someone who is close to God on account of the haqq, the oligation, or rather, he is the friend of God because he is willing to fulfil the haqq toward God, namely to live up to his obligation towards God. Yet a better definition is perhaps, a friend of God is he who by fulfilling his obligation achieves a closer relationship with God.

The other, walî Allâh, by definition is not subject to the haqq, the obligation or due, in his relationship to God, which seems more immediate and is not weakened by the interposition of the haqq. In order to understand the meaning of the two terms, walî Allâh and walî haqq Allâh, in their entire scope, one must understand that for Hakîm Tirmidhî haqq is a metaphysical, cosmic principle. As one of the fundamental attributes of God, haqq guides all worldly manifes­tations according to the principles of divine law and divine truth. If possible, man must fulfil the conditions of these principles, he must fulfil the claims of the divine law. A walî haqq Allâh is thus close to God in the measure that he lives in harmony with Law.

In what measure is it possible for man to fulfil these claims upon him, and what obstacles must he surmount? What is the situation of a man in this world who has achieved the rank of a friend of God? In order to answer the latter question, it is necessary to study Hakîm Tirmidhî's conception of the world and of man; his conception of the world is primarily his theology and his cosmology. As in Islamic theology and mysticism in general, Hakîm Tirmidhî differentiates between the substance and the attributes of God. The substance of God cannot be identified, much less described; it is beyond the 'names' and beyond all concepts. It is something which lies beyond all recognition and all perception. In this, it may be noted, Tirmidhi follows, albeit with reservations, the Neoplatonic traditions of late antiquity, which describe the substance of God as being beyond recognition. However, for the Neoplatonists, God is beyond things, i.e. he is a non-thing, not merely a non-describable, non-recognisable thing. In contrast, for Tirmidhi God is not a non-thing; rather He is merely non-describable, non-recognisable. The attributes of God - or rather the names of God as they are called in Islamic theology -originate through a process which is not further defined out of the substance of God. Thus they form the outward aspect of God (in Arabic, zâhir) being conceived of as spheres of light grouped in an hierarchical order around the substance of God. The created world is placed below these spheres of light, reaching from the throne of God at the upper rim through paradise down to the earth. The earth is flat and is borne upon the back of an enormous fish. The manifestations of nature and of the cosmos are directed by the angels in accordance with the commands of God.

The angels have no will of their own or discretion; they can do nothing except execute the will of God. Thus man is in rank above them, for although he does not possess free will in the absolute sense, he has the possibility of discretion, i.e. he can decide between good and evil. Therefore he has an ability which the angels lack. This ability is given to man by way of his nature, which may be described as follows. Hakîm Tirmidhî distinguishes three centres in man; the first is the head, the second the heart or the breast, the third the stomach and below. These three centres possess different spiritual forces. The head is the seat of the intellect (in Arabic, 'aql); this is the implement which enables man to understand higher things such as the revelation of the divine law, and even God himself insofar as that is possible in accordance with the reservations described before concerning the possibility of gnosis. The antipode of the intellect is the lower instinct (hawâ), which is seated in the stomach and below. It is a particle of hell which was implanted in man by the devil, while the intellect is a particle of the spheres of light belonging to the names of God. The self or the soul (nafs), is an individualisation of the lower instinct, the hawâ Tirmidhi conceives of the nafs as being a thinning out of the hawâ as it rises up to form the soul, since the hawâ, the particle of hell, is a form of fire. The soul is situated in the stomach, but is active throughout the body. Coupled with the soul is the reason (dhihn, not 'aql), which in contrast to the intellect occu­pies itself with perceptions derived from the senses, which it sorts out for the benefit of the self. From its own centre in the stomach the self acts upon the centre of man which is the heart (qalb), for here in the heart the nucleus of the higher substance of man is situated. This again is a form of light, which Hakîm Tirmidhî calls ma'rifa. It derives from the light spheres belonging to the names of God. It is through this light within him that man knows 'by nature' that God exists. But he does not know this automatically. On the one hand, his awareness of God is subconscious and needs to be activated through his own efforts. On the other hand, his efforts alone are not the decisive factor in his gaining knowledge of God. Thus this potential knowledge is fore-ordained by an act of pre-eternal divine grace which apportions to each man his individual measure of potential ma'rifa, of knowledge of God. Thus the potential knowledge varies from man to man.

At first the ma'rifa is a light which stands unknown and unconscious in the heart. How does Tirmidhi visualise the revealing of this inner light? How does it rise to consciousness? The process is as follows: the light of the heart which has its home in the heart goes into the sadr or the breast by which it is surrounded. It is thereby, so to speak, entering into the world. Inasmuch as the heart belongs to God alone, nothing can affect the light therein, neither the devil, nor the angels, nor the lower instinct of man. The moment, however, the divine light enters the breast from the heart, it becomes subject to the influences of the world, i.e. the lower instincts. This must be understood thus; in the breast the divine light changes from the latent to the manifest state. In the breast it becomes conscious. This happens as reason which is located in the head enters the breast and recognises the divine light, while simultaneously it is perceived by the inner eye (fu'âd), which Tirmidhi places on the edge of the heart. If this process of recognition and becoming conscious were permitted to proceed without interference, man would possess a knowledge of God whose intensity was proportionate to the amount of the pre-eternally ordained divine light apportioned to him.

by Bernd Radtke

(http://www.ibnarabisociety.org/articles/hakimtirmidhi.html)

Bayan al-Farq bayn al-Sadr wa-al-Qalb wa-al-Fu’ad wa-al-Lubb

By Sheikh al-Hakim al-Tirmidhi

(The Explanationof the Difference Between the Breast, the Heart, the Inner Heart and the Intellect)[i]

Translation

Know, may God increase your understanding in religion, that the word “heart” (qalb) is a comprehensive word and necessarily includes [in its meaning] all the interior stations (maqam�at al-batin), for in the interior [of man] there are places that are outside the heart and others that are within it. The word �“heart” is similar to the word ”eye” (’ayn), since  ”eye”  includes [in its meaning] that which lies between the two eyelashes, such as the white and black [parts] of the eye, the pupil, and the light (nur) within the pupil. Each of these parts has a separate nature (hukm) and a meaning (ma’na) different from that of the others.

Nevertheless, some of them assist some of the others, and the benefits of some are connected with some of the others. Moreover, each one on the outside is the basis of that which follows it on the inside. Thus the subsistence of the light [of the pupil] depends on the subsistence of the other [parts of the eye].

Similarly the word “homestead” (dar) is a comprehensive word for what is contained within its walls, such as the gate, the corridor, the courtyard in the midst of its buildings, as well as what is within these buildings such as the closet and storeroom. Every place and position in it has its own nature (hukm) different from that of its neighbor.

Likewise, the word “sanctuary” (haram) is a word which includes the sanctuary surrounding Mecca, as well as the city, the mosque, and the Ka’bah (al-bayt al-’atiq); and in each of these places there are stations (manasik ) [of the pilgrimage] different from those in the others.

Again, the word “lamp” (qindil) is a word which includes the lamp-glass [and the other parts of the lamp]. In the lamp the position of the water is different from that of the wick, and the position of the wick is different from that of the water, since the position of the wick is within the position of the water. Moreover, it is the wick which contains the light, and in the position of the wick there is oil, which has no water in it. Thus the soundness of the lamp depends on the soundness of all of these things, and if one of them is missing, the others become unsound.

Similarly the word “almond” (lawz) is a word which includes the outer shell, which is above the hard shell, and this second shell itself, which is like bone, as well as the nut or kernel (lubb) within this shell, and the oil which is within the kernel.

Know, may God increase your understanding in religion, that this religion possesses guideposts and way stations, that its people are in [various] ranks, and that the people of learning in it are in [various] grades. God said: “And we have raised some of them above others in grades.”[ii] He also said: “And over every lord of knowledge there is one more knowing.”[iii] Thus, as a science is more elevated, its position in the heart is more secret, more special, more guarded, more concealed, and more veiled. Nevertheless, among the common people, mention of the word “heart” takes the place of the mention of all of its other stations (maqamat). The breast, within the heart, is that station (maqam) of the heart that is analogous to the white of the eye in the eye, to the courtyard in the homestead, to [the sanctuary] that surrounds Mecca, to the position of the water in the lamp, and to the upper shell of the almond out of which the almond itself emerges if it dries on the tree.

The breast is the place of entry for evil whispering (waswas) and afflictions, just as the white of the eye is subject to the affliction of pustules, inflammation of the vein, and all the other illnesses of ophthalmia. In like manner, firewood and refuse are put in the courtyard of the homestead, and all sorts of strangers enter it from time to time. Likewise predatory animals and beasts enter into the open space of the sanctuary (haram), and moths and other [insects] fall into the water of the lamp, for although there is oil above the water, the lowest position [in the lamp] is that of the water. Similarly insects, gnats, and flies crawl into the outer covering of the almond if it splits open until even small vermin enter into it.

That which enters into the breast is seldom felt at the time. The breast is the place of entry of rancor (ghill ), passions (shahawat), desires (muna), and wants (hajat). At times the breast contracts and at other times it expands. It is also the place in which the self which exhorts to evil (al-nafs al-ammarah bi- al-su’) exerts its authority, for the self has an entry into the breast where it takes charge of things, becomes proud and manifests power on its own. The breast is also the seat (mawdi’) of the light of Islam (nur al-islam), as well as the place for the retention of knowledge that is heard (al-‘ilm al­masmu’) and must be learned, such as the legal prescriptions (ahkam) and [Prophetic] traditions (akhbar) and all that which can be expressed with the tongue, for the first cause of attaining to it is study and listening [to a teacher].

The breast (sadr) was so named because it is the first part (sadr) of the heart and its first station (maqam), just as the sadr of the day is its beginning, or as the courtyard of the homestead is the first place in it. From it emerge tempting desires (wasawis al-hawa’ij ), and distracting thoughts (fikar al-ashghal ) emerge from it into the heart also if they become established over a long period. The heart proper (qalb) is the second station (maqam). It is within the breast (sadr) and is like the black of the eye within the eye, whereas the breast is like the white. The heart is also like the city of Mecca inside the sanctuary (haram) [which surrounds it], like the place of the wick in the lamp, or the house within the homestead, or the almond inside the outer covering.

The heart is the abode (ma’din) of the light of faith (nur al-iman) and the lights of submissiveness (khushu’), piety (taqwa), love (mahabbah), contentment (rida), certainty (yaqin), fear (khawf ), hope (raja’), patience (sabr), and satisfaction (qana’ah). It is the abode of the principles of knowledge (usul al-‘ilm), for it is like a spring of water, and the breast is like its pool, and just as the water flows out of the spring into the pool, so also knowledge (‘ilm) emerges from the heart into the breast. Knowledge, however, also enter the breast through [the sense of] hearing. From the heart arise certainty (yaqin), knowledge (‘ilm), and intention (niyah), which then enter into the breast, for the heart is the root and the breast is the branch. And the branch becomes firm only through the root.

The Messenger of God, peace be upon him, said: “Deeds are only according to intentions,” and explained that the value of a deed performed by the self (nafs) increases according to the intention of the heart. Thus a good deed is compounded in value commensurate with the intention. Action pertains to the self; and the authority of the self extends only as far as the breast (sadr) in accord with the intention of the heart and its authority. The heart, however, owing to God’s mercy, is not in the hand of the self, for the heart is the king and the self is [his] kingdom. The Messenger of God, peace be upon him, said: “The hand is a wing [of an army], the two feet are a postal service, the two eyes are welfare, the two ears are repression, the liver is mercy, the spleen is humor, the two kidneys are cunning and the lung is latitude. Thus if the king is virtuous, his troops are also virtuous, and if the king is corrupt, so also are his troops corrupt.” The Messenger of God, peace be upon him, thus explained that the heart is a king, and that the breast is to the heart as the field is to the horseman.

He also pointed out that the soundness of the organs [of the body] depends on the soundness of the heart and that their corruption results from the corruption of the heart. The heart is like a wick, and the soundness of the wick [depends on] its light, which, in the case of the heart, is the light of piety (tuqa) and certainty (yaqin), for if the heart lacked this light it would be as a lamp the light of whose wick has gone out. No act which originates in the self, without [the participation] of the heart, is taken into account in the judgment of the Hereafter (hukm al-akhirah), nor is the doer of such act taken to task should it be an act of disobedience, or rewarded should it be an act of obedience. God said: “But He will take you to task for that which your hearts have garnered.”[iv]

The likeness of the inner heart (fu’ad), which is the third station (maqam) within the heart, is as the likeness of the pupil in the black part of the eye, of the Sacred Mosque (al-masjid al-haram) in Mecca, of the closet or storeroom in the house, of the wick in its position in the middle of the lamp, and of the kernel within the almond. This inner heart is the seat of gnosis (ma’rifah), passing thoughts (khawatir ), and vision (ru’yah). Whenever a man profits, his inner heart (fu’ad) profits first, then his heart (qalb). The inner heart is in the middle of the heart proper (qalb), which, in turn, is in the middle of the breast (sadr), just as the pearl is within the oyster shell.

The intellect (lubb), which is within the inner heart (fu’ad), is analogous to the light of seeing in the eye, to the light of the lamp in the light’s wick, and to the fat hidden within the kernel of the almond. Each one of these outer entities is a shield and covering for that which follows it on the inside. Each is similar to the others, for they are similar forms working together and close in meaning one to the other, in agreement rather than in conflict; for they are the lights of religion (anwar al-deen), and religion is one, even though the ranks (maratib) of its people are different and varied. The intellect (lubb) is the seat of the light of unification (nur al-tawhid ) as well as the light of uniqueness (nur al-tafrid ), and this is the most perfect light (al-nur al-atamm) and the greatest power (al-sultan al-a’zam).

Beyond this there are other subtle stations (maqamat latifah), noble places (amkinah sharifah), and elegant subtleties (lata’if  zarifah). The root of them all, however, is the light of unification (nur al-tawhid), for unification is a mystery (sirr ) and gnosis is a bounty (birr ). Faith (iman) is the preservation of the mystery and the vision (mushahadah) of the bounty. Islam is thanksgiving for the bounty and surrendering the heart to the mystery, for unification is a mystery [to which] God guides and directs His servant, for he could not comprehend it with his reason (‘aql ) were it not for God’s support and guidance of him.

Gnosis (ma’rifah) is a bounty (birr) which God gives to His servant when He opens for him the door of blessings (ala’ ) and favor (na’ma), beginning without the servant’s being worthy of that and then granting him guidance (huda) until he believes that this is all from God, granted to him as a grace (minnah) and a favor (ni’mah) from Him Whom he is unable to thank except by means of His assistance. And this, again, is yet another favor to him from God.

Thus he beholds the bounty (birr) of God and guards His mystery (sirr), for He is the bestower of success. The servant does not comprehend the modality (kayfiyah) of His lordship (rububiyah). However, he knows that He is one and avoids making Him similar to anything else (tashbih), or denying His attributes (ta’til ), or attributing to Him a modality (takyif ), or making Him unjust (tajnif). This, then, is faith, which beholds God’s bounty (birr ) and guards His mystery (sirr).

Islam, however, is the employment of the self (nafs) in devotion to God through obedience to Him together with thanksgiving (shukr) and uprightness (istiqamah) and the surrender (taslim) of lordship (rububiyah) to Him. It is turning away from the comprehension of the mystery (sirr), turning toward servanthood (‘ubudiyah) and persevering in that which brings one closer to Him. This is because Islam is practised only through the self, and the self is blind to the perception of the truth (haqq) and the vision (mushahadah) of it.

Moreover, the self is not obligated to perceive realities (haqa’iq). Do you not observe that the servant of God was commanded to have faith in the heart but was not obligated to comprehend what he believes in with respect to modality (kayfiyah)? His duty is only to follow and to flee from innovation (ibtida’). Surrender (taslim) alone is sufficient for the self.

The ineffable stations (al-maqamat al-maskut �’anha), which lie beyond those stations of which [we] have mentioned some, are perceived only by the servant of God who has succeeded, with God’s help, in understanding those stations [which we have] described with these well-known analogies, for God helps His servant and assists him in understanding them. These stations, which are beyond those already mentioned, are like the increased purity of water should it remain [for a period] in jars. By such analogies is the way of the ineffable mystery (al-sirr al-maskut �’anhu) comprehended.

End Notes